Parshas Va’era


SHABBOS PARSHAS VA’ERA:

January 12 and 13, 2018

Nachlas Tzvi by Rabbi Meshulam Tzvi Gross, TZL

Hamelitz Benataim by Rabbi Tzvi Fishbane

On Friday January 12, 2018 I sent out the following e-mail to the Rabbis and other I have corresponded with in the past. However, on Shabbos, I spoke, and my speech is after this e-mail. See how I developed what I said below:

From: Mitch Morgenstern
Sent: Friday, January 12, 2018 12:56 PM
To: Mitch Morgenstern
Cc: Mitch Morgenstern
Subject: Vort from Rabbi Meshulaim Tzvi Gross, TZL

Rabbis:

I am trying to understand the attached Vort and I apologize for not being articulate on the subject as it is swirling in my head. Have a Good Shabbos and I would like to thank everyone in advance for allowing me to e-mail you.

About 15 years ago I was siting at a wedding and started talking to Reuben Gross from Teaneck, NJ. He mailed me his father’s Sefer. I have attached the face page and the picture of the Mechaber. Over the years I have looked at the Sefer. In this week’s Sedra I am drawn to the attached Vort. What does it mean that they were like sojourners even in Canaan? How did this change their actions? I heard a class this week from Rabbi Wolkenfeld on the life of Dr. Sigmund Freud and his connection to the Jewish people. Did Dr. Freud always feel like an outsider because of the reality built into the cosmos that Jews will always remain separate, and that we have to embrace it just like the Avos did.

The reality is that it is natural for people to want to feel part of the country they live in and be part of the culture. This weekend I will watch some of the football games. I have studied the battle of Gettysburg. Is this opposite of feeling like a sojourner in America?

Rabbi Goldberg – thank you for the Shiur this week. In the last Possuk of last weeks Sedra, (Chapter 6, Verse 1) Hashem’s initial reaction says “Vayomer” and not V’Yidaber. Even though according to Rashi, Moshe is being punished, Hashem does not speak to Moshe harshly. I do like (prefer) the Kli Yakor’s explanation. When I read the Passuk without Rashi, it always seemed to me as if Hashem is semi-apologizing or maybe saying to Moshe you are right and now you will see how I will save the Jews.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

On Shabbos at Kiddush I mentioned Rabbi Wolkenfeld’s class on Dr. Sigmund Freud.  Chazzen Silber said the Dr. Freud was one of us, meaning his Neshama was Orthodox, although his lifestyle was not.  He mentioned that the fifth Lubavitcher Rebbe met with Dr. Freud.

https://www.henrymakow.com/Sigmund_Freud_and_the_Lubavitcher_Rebbe.pdf

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

SPEECH AT THE SHOLUS SEUDOS MEAL ON JANUARY 13, 2018:

1) I first spoke my last comment in the above e-mail. In Chapter 6, Verse 2 God speaks to Moshe harshly, but is not angry. However, the Possuk before, Verse 1, does not say the God spoke to Moshe harshly. However, you have Rashi saying on Verse 1 that Moshe was punished. I do not have a clear Pshat. I did add that when Moshe said, Why did You do bad to the people, why did you send me”, Moshe was perhaps also saying something else. I told the Jews that I am here to take them out of Egypt and it got worse. This is the Jews first encounter with Moshe. Things did not get better, but get worse. This first impression will live with the Jews forever. Whenever Moshe would say things will be good, the Jews would never be sure, they would be skeptical. First impressions count.

2) I said over Rabbi Meshulim Tzvi Gross’s Vort on Verse 4.

ד וְגַ֨ם הֲקִמֹ֤תִי אֶת־בְּרִיתִי֙ אִתָּ֔ם לָתֵ֥ת לָהֶ֖ם אֶת־אֶ֣רֶץ כְּנָ֑עַן אֵ֛ת אֶ֥רֶץ מְגֻֽרֵיהֶ֖ם אֲשֶׁר־גָּ֥רוּ בָֽהּ:
4. And also, I established My covenant with them to give them the land of Canaan, the land of their sojournings in which they sojourned.

I passed out my above e-mail and attachments and read Rabbi Meshulim Gross’s words. The consensus of opinion was that the Avos remained humble. Although they lived in their own land, they never closed themselves off from the world. They knew that it is their job tis o spread goodness in the world.

3) I spoke out how to understand Verse 5 using Rashi.

ה וְגַ֣ם | אֲנִ֣י שָׁמַ֗עְתִּי אֶת־נַֽאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַֽעֲבִדִ֣ים אֹתָ֑ם וָֽאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי
5. And also, I heard the moans of the children of Israel, whom the Egyptians are holding in bondage, and I remembered My covenant.

The covenant mentioned in Verse 5, is not the same covenant mentioned in Verse 4.

Verse 4 says I entered into a covenant with the Avos to bring the Jews to the land of Canaan. The “and also” of Verse 5 does not mean therefore (because of the promise to bring the Jews to the land of Canaan) I have listened to the cries of the Israelite’s in Egypt .

No, Verse 5 says, Because of the cries of the Israelites, it is now time for me to remember the covenant promised to Avrohom at the “Bris Ben Basarim” that I will judge the nation that will enslave the Jewish people. Meaning because of the cries it is time to free the Jews and listen to that covenant..

4) I spoke out the meaning of the 4 expressions of redemption. The Sepurno is the most logical Pshat and the one we would say. Rashi seems to say like the Ranban.

1) וְהֽוֹצֵאתִ֣י Sepurno – When the plagues started, the slavery ended.

Ranban – taking the Jews out of Egypt

2) וְהִצַּלְתִּ֥י

Sepurno – Leaving Egypt – at Ramsas when they crossed over the border.

Ranban – The Jews in Canaan will not be a vassal state. Meaning the       Egyptians will not have domain on the Jews even when the  Jews  have their own land.

3) וְגָֽאַלְתִּ֤י

Sepurno – Drowning the Egyptians at the Yam Suf. Destruction of the Egyptian army.

Ranban – God will judge (and punish) the Egyptians until they say, we give
the Jews a redemption of our souls, because the meaning of Geulah is
like a sale (mentioned by sale of fields and houses in Israel at the
end of Vayikra). The meaning of “we give to the Jews as
redemption for our lives,” means the money and clothes. I
believe the Ranban is explaining the understanding of “and then they
will leave with great wealth” like I did last year. For an
enslaved person to truly feel free is 1) the enslavers are properly
punished, and more importantly; 2) that the enslavers apologize
and recognize what they did was wrong. When the Jews asked for
money and clothes, the Egyptians said, we apologize for what we did
and the money is yours. You Jews earned it for working for 210
years.

4) וְלָֽקַחְתִּ֨י      When you were at Mount Sinai and accept the Torah. Both the Sepurno and Ranban.

5) Chapter 6, Verse 26:
Rashi says Moshe and Aaron were equal. Rabbi Goldberg asked, Moshe was a bigger Prophet. Rabbi Goldberg mentioned Reb Moshe Feinstein , that they were equals in that the each completely fulfilled their purpose in life. Of course Moshe was bigger and the greatest prophet, but both fulfilled their destiny and mission in life.

6) Chapter 6, Verse 15:
Targum Yonasan Ben Uziel says the Levi lived for 137 years and saw his great grandchildren, Aaron and Moshe the redeemers of Israel. The question is obvious. Levi died 36 years froe Moshe and 33 years before Aaron. Levi never saw Aaron or Moshe.

This question is asked in the Sefer “HaMealitz Benataim”, a translation of Targum Yonasan Ben Uziel into Hebrew and an explanation of the Targum Ben Uziel. https://en.wikipedia.org/wiki/Jonathan_ben_Uzziel

The Sefer “Hamelitz Benataim was written by Rabbi Tzvi Fishbane who lives in Chicago. His son-in-law, Aaron Karman was at the table when I spoke.

Rabbi Fishbane in his Sefer answers the question based on Rabbi Fishbane’s nephew, Dovid Katz.. Based on the Sepurno on Verse 12 that Levi lived longer than all his brothers, taught his grandchildren to understand and teach, and so did Kehas and Amrom, They taught their children greatness resulting in the two great leaders of Israel, Moshe and Aaron.

Based on the Sepurno , perhaps this is the meaning of the Targum Yonasan ben Uziel, that the education of Levi was evident in Moshe and Aaron, it is as if Levi saw them and taught them.

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